
















ADDRESS 


GIVEN TO THE 

PRARTHONA SOMAJ OF POONA, 

DECEMBER 8th, 1875, 


“RELIGION AND PROGRESS IN AMERICA:” 

7 

C. H. A. DALL, M.A. 


All Religion is Life : all Life is growth: 


True growth adds new branches to the old stock. 




V 


CALCUTTA 



Calcutta 
CENTRAL PRESS 

5, COUNCIL HOUSE 
1876. 





9 






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, 





Friends , Brothers;—Members of the Poona 

Church of Prayer , the Prarthona Somaj :— 

Pray and pump :—You remember the story :— 
how neither, alone, would save the sinking ship ; 
and how, when the two became one, praying 
strengthened the men, and pumping lightened 
the vessel, till the leak was closed, and all were 
saved. A fair parable of joint salvation for 
America and India. America believes in prayer, 
but would prefer work. India believes in work, 
but prefers prayer. A union of the two for 
mutual good, is that not possible ? A born 
American, after a residence of twenty years in 
India, believes that it is. He knows less of 
this presidency of Bombay than of Bengal ; 
but thinks he finds here, in India West, a little 
more of the working and practical element 
than in India East. If the fact be so, he need 
not despair of sympathy to-night in what he 
may find time and ability to tell you of Reli¬ 
gion and Progress in America. 

By way of introduction, let me say that it is 
no common satisfaction for your speaker to feel 
that he is here by the urgency of your Secre¬ 
tary, our brother Kunte, now at my side. I 
was on the way from America, via London 
and Europe, to Calcutta. It was in that metro¬ 
polis, while attending a lecture by this brother, 
that I first made his acquaintance. A few 


( 2 ) 

days ago he laid his hand upon my shoulder, in 
Bombay, as we met at the funeral of the good 
and learned John Wilson, and said—“We want 
you in Poona; and I will be there to meet you.” 
Captivated by the heartiness of his greeting 
—which you know is hard to resist, I replied, 
«is it so ? Then I must come.” And here I 
am. Some of you heard last night, at the 
Social Conference, how merrily he laughed at 
my “Grammar of Absolute Morals,” on the 
ground that Morals were no Morals unless 
taught practically, and in the contacts of actual 
life. Not precisely agreeing with him, you may 
well believe that I welcomed such American 
independence of thought. I say again, that it is 
a rare pleasure to stand among you, in this 
commodious hall, and to remember that there 
are in the West here, if I am rightly informed, 
some twenty of these Churches of Progress and 
Prayer, Prarthona Somajes ; of one heart and 
aim with the hundred or more Brahmo Somajes 
in Eastern, Northern, and Southern India. 
May God multiply these Churches, as centres 
and schools of reform, and pioneers in Religion 
and Progress. Only let them freely join hands, 
and pray and pump, believe and work, together, 
and save the ship. You wish to know how 
America is responding to the call of God which 
says to all His children Advance ! Come on! 
Grow and Be alive. How the farthest West is 
moved by that breath of Heaven which begins 
to sway the tree-tops in India, and set her 
cornfields a waving, with the annunciation, 



( 3 ) 

almost new to her, that—“All Religion is Life, 
and all Life is Growth” ; so that whatever will 
not grow must wither. Whatever will not 
accept the new life that God offers men to-day, 
must go to the wall, or beneath the wall, and 
under ground, as dead, and to be buried. To 
set before you any considerable array of facts 
indicating the substantial progress of religion 
and life in America, would demand a good deal 
besides time; and of that, much more than 
comes within the limits of this occasion. Let 
me not attempt the impossible. Let me do no 
more to-night than try, quite briefly, first to 
define our terms ; and secondly, to name a few 
of the leaders of liberal religious thought in the 
United States ; men whom I have seen, and so 
can tell of, the more confidently; and, thirdly, 
suggest ways, one or more, in which I believe 
that America and India can be mutual helpers. 

Religion,-—Progress,—these are our terms. 
What is Religion ? I answer, Religion is Life. 
What is Life ? Life is Heart, Soul, Mind and 
Will in action. In what action ? In normal 
and healthy action. As the vital action of the 
eye is seeing and of the ear hearing,—so clearly 
the vital action of that portion of human nature 
which we call the Heart, is feeling. The 
“ heart” means the whole circle of our sentient 
existence; and whatever may truly follow the 
words “ / feel.” I feel attachment;—that is, 
Love, conjugal, filial, social, patriotic, divine. 
I feel pleasure, that is, joy in what is sweet and 
good. I feel glad, happy, blissful; reconciled to 


( 4 ) 

man, to God. Such is the first cardinal element 
of that Religion which is life, eternal Life; 
eternal love. 

Again :—-What is Religion ? Life in its second 
cardinal is the normal activity of that in me 
which says I trust, I believe, I reverence, I 
worship. As the first cardinal of religion lives 
in the sensible, the visible, the real, the perso¬ 
nal ; so the second lives and feeds on the spirit¬ 
ual, the ideal, the limitless, the impersonal. 
The one seeks God as a Father, a Lover, a 
Friend ; the other as “ Light inaccessible and 
full of glory/’—the nameless, the formless, the 
abyss of being, the omnipresent, the unspeak¬ 
able. Here are two phases of religion as Life. 
Shall we call them Feeling and Faith ? Purest 
Hindooism has come very near to the recogni¬ 
tion of these two. Unfortunately it stops here 
and rests in these as the totality and comple¬ 
tion, the be all and end all of Religion. Bhakti 
is the word. And did not your Chaitanya 
and your Tookaram, and their compeers, 
bring to India this ‘volume first’ qf true 
religion ? 

What I am most concerned to declare to you 
is, the Religion of study and work ; its third and 
fourth cardinals ; the second volume. You pro¬ 
fessed believers in Prayer and in Brotherhood, are 
bound, for your own sakes, and for India’s sake, 
to double the religious wealth of your country ; 
to double the inheritance of all whom God shall 
enable you to teach and vitalize. God forbid 
that the most favored of India’s sons, among 


( 5 ) 

whom I reckon true Brahmos, should shut their 
ears to the hearing and their eyes to the seeing of 
those other sources of religious Life which India 
has not yet found. 

Have you ever thought of it, and how strange¬ 
ly true it is, that the word preached by nearly 
all Christian teachers in India, is the first and 
not the second volume of God’s truth ? precisely 
the gospel of purest Hindooism, i.e., believe, 
believe, only believe! A man’s learning has 
nothing to do with his salvation ; say these 
good men, or many of them. ‘ A man’s charac¬ 
ter has nothing to do with his salvation’, are 
words that I heard declared from the pulpit of 
the Anglican chapel at Suez. With a change 
of names and adjuncts as of Christ for Chrishna, 
and putting Bethlehem for Brindabun, this is 
Hindooism ; this believing without a question, 
and being saved by faith alone ; saved by faith 
in what is external to me ; not by what I do 
and am, but by what another has done for me ; 
by bowing the head to Jesus as God ; by his 
merits and his righteousness, not my own 
divinity of love and power to bless. Whether 
this be old Hindooism or not, it denies Jesus 
when he says, First be true to thy brother, and 
then bring thy gift to God ; first pay thy debts 
to man and afterwards to God. 

What I am most anxious to make clear to 
you to-night is this, that, before God, the pump¬ 
ing is as needful as the praying. I do not 
say that work is more important than prayer. 
I say as important, as religious, as holy; so 


( 6 ) 

that the High Court is as truly a temple of 
religion as the Cathedral. Mind and Will are 
co-ordinate with Heart and Soul; and^ either 
one of these four Cardinals is as religious as 
the otherSuch is the commandment Of God. 
Is your Somaj, a church of praying more . than 
a church of doing ? A church of submission 
more than a church of assertion ? A church of 
worshippers who do not care to be comman¬ 
ders ? A church that dishonors labor and the 
laborer instead of saying with Jesus, My Father 
worketh and I work ? If so, God forgive you. 
Or rather, may God, gently, or by penalty if 
necessary, awaken you to duty. Of all public 
religious teachers let not Brahmos teach “Com¬ 
plete Salvation” by Faith alone:—a faith im¬ 
possible “till God comes to the sinnera faith 
only to be had supernaturally, by God’s action 
independent of man’s will. Thus leaving the 
sinner to say—“ How could I be saved ? God 
did not come to me; the fault is God’s, not 
mine.” This, I consider, is blasphemy, even 
though it be called, by sincere men, orthodox 
Christianity. It is not the teaching of Jesus. 
He says, “ Whosoever does the work, does the 
will of my Father, the same is my brother.” 
Not he that calls me God, “ not he that saith to 
me Lord, Lord,” though in perfect faith, “ shall 
enter into the kingdom of heaven, but he that 
doeth the will of my Father,” who comes in 
all holy Love, Faith, Wisdom, and Power ; and 
so is in me, and in you, and in Heaven, dwelling 
in the harmony of all that is good and right. 


( 7 ) 

Such is my definition of Religion, as the power 
of an endless Life. 

Religion and Progress are the words. How 
shall we define progress ? Does it need defini¬ 
tion ? Progress is advance in the right way. 
Growing according to law ; nature’s law ; God’s 
law;—the healthy new out of the old health. 
Evolution is a popular name for it. Darwin 
and his school have traced the progress of life 
through two of its planes—the vegetable and 
the animal—with rare fidelity and overwhelm¬ 
ing proofs. It seems as if India needed for her 
new birth, little more than a clear vision of 
God’s great law of life and growth. Like the 
earlier scriptures of other nations,—the Hebrew 
legend of Adam and Eve not excepted,—the 
Shasters look farthest back for what is best. 
They put all good in the past; in the Satya Yug y 
and all evil in the Kali Vug, the present age. 
Let those who see God’s truth and law to be the 
other way, demand the inversion of this arrange¬ 
ment ; aye, invert it bravely, and fear not. 
The ancients sowed what the moderns reap. 
Theirs was the ploughing for what we are 
harvesting. Young and crude and half-civilized 
as the world is now, it is, on the whole, doing 
better than it ever did before. It has gained 
something from century to century, on and 
on, till now. And this is Progress. Religion— 
Progress ;—we see what they are. 

And now, having defined our terms, let us call 
the names of some of the leaders of liberal 
thought in the United States of America; such 


( 8 ) 

as shall aid us to see, and perhaps win us to read 
and even to extract, bring over and translate the 
honey of their thought, for the nourishment of 
the growing thought of India. Yes, let me 
give you facts to illustrate, so far as they may, 
the growth of religious inquiry in the far 
Western world. 

Partly through preaching, but more through 
reading, journalism, serials, and the press,, 
religious inquiry has been quickened in America 
to a life and progress of which history, affords 
no parallel. Such individualism and indepen¬ 
dence in thought is a new experience. Of the 
past history of the world, especially its ecclesias¬ 
tical record and theological thinking, it is well 
said that it has been written in the biographies 
of a few men ; such as Augustine, Athanasius, 
Calvin on the one side, and Arius, Blandrata, 
Barneveldt on the other.—These men, and their 
colleagues in religious thinking, were the giants 
of the days that antedate the people’s birth 
into freedom and the age of thought. Of the 
world’s iron age of impulse—irreverent, thought¬ 
less, wilful—we have no written account. Of 
its copper age of blind faith,—selfish, uninquir¬ 
ing, ascetic,—little is recorded, or if recorded 
worth keeping. Of its silver age of mental 
quickening and popular education, our age 
of the pen and the press, the post-office and the 
newspaper, the good time into which we, who 
choose to open our eyes, are born to-day,—much 
is written that we are bound to know. Of its 
golden age of beneficent power-—acting on and 


( 9 ) 

through every man’s better feelings, right aspira¬ 
tions, trained intelligence and well-defined and 
perfect manhood,—we are, God willing, to know 
in due time. But the realized aristocracy of 
beneficence is not yet. Ages of feeling, of 
faith, of thought, of action,-—these correspond, 
do they not, to the world’s infancy, childhood, 
youth and maturity. So we believe. We see 
also—we more than believe—that, like the 
natural sun, the sun of intellectual light has 
moved historically westward round the earth. 
None will deny that the mental and philoso¬ 
phical sunrise, which cheered India some thirty 
centuries ago, passed gently but surely away 
from her. India slowly but inevitably lost 
her intellectual leadership among the nations. 
Europe appropriated her mental wealth. Athens, 
Rome, Paris, Oxford, successively took her 
crown. Greece passed it on to Italy, and Italy 
to Spain, and Spain to France and Germany ; 
and Germany sends her choicest scholars West 
again, to shine in England and in America. 
Where now is Kapila ? Where the Sankhya 
philosophy ? As fairly may we ask, where now 
are Aristotle, Socrates, Plato ? We look in vain 
to-day for Platonians, Socratians, Aristotelians. 
We call yet louder for the millions that swear 
by Kapila; but all is silent. None say Here 
are we. Though India’s twilight came and 
her sun went down, it was not to stay down for 
ever. Behold her morning cometh. And sim¬ 
ple fools are they who tell us she is dead. 
She is not dead, but sleeping. China, Japan, 


( 10 ) 

India, all the Orient world, greets joyfully, 
hopefully, another dawn. 

Meantime, for some term, in Central and 
Western Europe it is high noon, intellectually ; 
and early noon reigns in the United States. 
Ex oriente lux ; ad Occident cm lux; such is the 
irreversible swing of the world, given it by a 
hand wiser than ours. 

Among American thinkers we find the names 
of Channing, Emerson, Hedge, Parker, and 
others. Dr. William Ellery Channing died in 
1842. Small in stature and frail as a wind¬ 
flower, he seemed, for years, ready, at any 
moment, to pass the gossamer screen that hung 
between him and the spirit-world. Still he 
lived on, and at short intervals stood up in 
one of the most highly-honored pulpits of 
Boston—the American Athens—and spoke with 
a voice, as it had been the voice of an angel. 
Though in theory a Unitarian, he was too 
broad for the limits of a sect. He spoke from 
the soul, to the soul, of the soul and its God- 
given powers ’. of its inborn possibilities of 
love and wisdom and strength and holiness. 
And thus of the essential dignity and latent 
glory of human nature. This he did as a 
pioneer; and in the face of a dominant ortho¬ 
doxy which affirmed that man’s nature was 
hopelessly and totally depraved; and that, 
without a miracle of God’s working, the human 
heart was naturally capable of evil and only 
evil. Than Channing, America has produced 
no finer artist and delineator of the loveliness, 


( II ) 

not of the human face, but of the human soul 
divine. None can read Channing and not be 
moved to a new ideal of his own possibilities, 
and a stronger love of his fellow man, an 
arch-angel ruined, but an arch-angel still. In 
Boston, where Channing preached full forty 
years ago, and thought advances at railway 
speed, some have outgrown his theories of 
miracle, of the verbal authority of scripture, 
and of some other things. But the burden of 
his message from on high will never be out¬ 
grown. Tens of thousands of copies of Chan- 
ning’s works are being freshly distributed, and 
translations of them are multiplying in French, 
in German, in Italian, in Hungarian and in 
other tongues. Who will be first to turn them 
into Maharatti, Bengali, Tamil? 

Ralph Waldo Emerson is getting into years, 
but manifests to-day, as he did half a century 
ago, the wizard power of a true thought-leader. 
If Channing be the accepted prophet of the 
loveable in man,—to the extent of sacrificing his 
brilliant reputation to the Negro-question when 
the Negro was a slave and the least loveable 
of men,—we may take Emerson as the pro¬ 
phet of that in us which worships. Of all 
western thinkers he comes nearest to the refined 
Hindoo. Radhakant was—though not in his 
highest moods—a physical pantheist. Emerson 
is a spiritual pantheist. The Rajah Radha¬ 
kant—a typical and orthodox Hindoo-—could 
see God only as the Spirit of Life, and as 
the Mind of mind ;—but never as a friend and 


( 12 ) 

father; never as a seeing, hearing, feeling 
sympathiser in his daily trials ; never as holding 
personal relations with men. To him, perso¬ 
nality was no attribute of Brahma, the most 
High, the most Deep,—the Abyss of being. 
So Emerson does not ascribe personality to 
deity. We sat with him in his sweet country 
home at Concord, near Boston, about three 
months ago. His tall, thin frame had undergone 
but little change since that day—forty years— 
when we first felt the fascination of his presence 
and his word. He has access to the Vedas, 
the Avesta, and the Bhagavot Gita only through 
the best translations, still we can never forget 
how deftly he has mined their gems, and given 
them permanent settings in the memory of his 
hearers. We can hardly forgive Emerson for 
making us go down on our knees to Plato, 
“ great, humane Plato,” as if the whole Bible 
and all life were in Plato. We trace the world¬ 
wide power of Emerson, first to his indepen¬ 
dence of thought and the self-trust in which he 
has done his work ; and, secondly, to his pecu¬ 
liar mastery of terse, concise, ringing, stinging 
Saxon-English speech. We once heard him 
say “No orator can match, in power, with him 
who can give good nick-names.” We should 
like to see Emerson’s match in his ability 
to condense a volume into a figure, or an 
epithet. 

He is now harvesting his sheaves, and giving 
permanent form, through his publishers, to such 
of his works as he deems best worth preserva- 


( 13 ) 


tion. Ere many years he must pass within the 
veil. With mingled love and reverence we 
longed, in a recent interview with Emerson, to 
elicit some expression of his anticipations of 
the world to come. Was he to join hands with 
Socrates and Plato, and walk personally with 
Jesus, his highest type of manhood realized 
on earth ? We asked nodirectquestions. We 
simply uttered what we ourselves felt and believ¬ 
ed. But the great American Brahmin made 
no definite reply. Silent worship of the Infinite, 
the Holy, the Beneficent, the Undefinable ; from 
whom he came, to whom he must return ;— 
that was enough for him. 

Dr. Frederic Hedge is the author of many 
good things beside his well-known volume on 
“ Reason in Religion.” We content ourselves 
with merely naming him as a living and pro¬ 
minent progressive thinker, and as one who 
would say “ This is life eternal, to know: ‘ Reli¬ 
gion is knowledge.’ ” Such would be his motto : 
as Channing’s would be Religion is love (of 
God and man) ;—and Emerson’s, Religion is 
worship; silent, solitary worship of God in the 
soul. We lately heard Dr. Hedge speak with 
satisfaction of his protracted residence, years 
ago, in Germany. It is five or six years since 
he accepted a professorship at the Divinity 
School of America’s oldest university. Previous, 
to that, he was for a long period the honored 
preacher of a Unitarian Church at Brookline 
near Boston. His short, thick, well-set figure,, 
bald head and florid face betoken a continuance 


( 14 ) 

of health and mental power, far down the vale 
of years. 

None can glance at the great company of 
religious thinkers in America and fail to see 
Theodore Parker. There he stands, broad-axe 
in one hand and flail in the other; stout, 
short, rubicund, and with a head like a cannon¬ 
ball. Such is our earliest remembrance of him. 
And when we picked, the other day, some 
sprays of a scrub pine, which a friend had 
planted at the head of his grave in Florence— 
for he died in Europe—we could hardly think 
of him as when we saw him last in Boston—a 
white-bearded, bald-headed, prematurely old 
man. He has been dead a dozen years. In¬ 
cessant public speaking laid him in a too early 
grave, a victim of bronchial disease. “ Better 
rub than rust” was a motto he kept only too 
well. His criticisms of some portions of New 
Testament, which no man before him had so 
sharply handled in an American pulpit, alien¬ 
ated, for the time, many friends who had been 
near and dear. Now that his conflicts are 
over, and his truculent conscientiousness is 
better understood, some, who were ready to shut 
their ears when he began to speak, are sur¬ 
prised to find how he loved Jesus as his elder 
brother: and how Theodore Parker not only 
loved to speak of Jesus as “That divine man 
whose name is ploughed into the world but 
was ever saying that “The Christianity of 
Christ can never fail, till man ceases to be 
man.” “ Christianity is absolute Religion— 


( 15 ) 

the only religion everlasting, ever blessed.” We 
feel bound to mention* this, after so long and 
loud a cry against this noble pioneer, as the 
arch-enemy of Christ. The volume of Parker’s 
Works most read in India—his “ Discourse of 
Religion” rings with this cry. It closes with 
the words “We want real Christianity, the Ab¬ 
solute Religion, preached with faith and applied 
to life : Being Good and Doing Good.” Chan- 
ning for Love, Beauty, Joy, Dignity in man ; 
Emerson for Self-trust and Trust in God; 
Hedge for Knowledge ; Parker for Strength ; 
in pure and perfect Theism, with Jesus as the 
typal theist;—such are some of the abler ex¬ 
ponents of spiritual freedom and of the present 
growth and promise of religious inquiry in the 
United States of America. 

Not a few voices of such men have quickened 
and are broadening and advancing religious feel¬ 
ing and thought in the United States. But your 
reading and study, if you yourselves expect to 
be men of thought and leaders of your people, 
will extend to many besides Parker, Hedge, 
Emerson, and Channing. Nor need I add 
Samuel Johnson. 

A closing word now, and not an unimportant 
one, as to some feasible method of mutual as¬ 
sistance between India and America. There is 
nothing surer to be mutually helpful than for 
one half the world to see how the other half 
lives. Such mutual visitation is endlessly 
suggestive. When dog-fanciers want to improve 
the dog, they ransack all countries for all sorts 


{ i6 ) 

of dogs. They bring these together and have 
“a dog show.” For the development of the 
horse and the cow, Arabia and Australia come 
together. Horses meet in company from 
England and the Cape ; Shetlands with Pegues. 
The Alderneys and the Durhams meet the 
Canadians and the Tasmanians, if not the His- 
sar cattle, and men have a cattle-show. So 
progress in good breeding, whether animal or 
human, comes of bringing the ends of the earth 
together. Let India and America come to know 
one another, by all practicable modes of contact, 
and the thing, is done. Mutual benefaction is 
inevitable. America meets India here to-night. 
Not a very bad beginning, perhaps, of the pro¬ 
posed contact; mental, moral, personal. Only 
remember that one good turn deserves another. 
How soon will brother Kunte lecture in Boston 
or New York? It is your turn next. His word, 
of India’s life, will receive a welcome there, of 
which I can give him .all the assurance he 
desires. And what will come of this inter¬ 
change ? Why, wealth ; wealth in its highest 
proof and last distillation ;—wealth absolute; 
real estate and abiding capital for after coming 
generations ; all that men really live and labor 
for: increased affection ; sterling good will and 
godlike power to know and do, better than either 
India or America knew and did before ; and so 
be true and just. Neither side of the family 
can do the other justice, while content with its 
present lamentable ignorance, and don’t care 
condition, as to who you are, and who are you. . 


( 17 ) 

I am free to say that America needs India’s 
devoutness, and her habit of seeing God in all 
things, as India needs America’s favorite thought 
that God only saves those that save themselves: 
that God and man inter-act: and all true work 
is co-labor with God. So that for the laborer, 
lofty or lowly, there is no hand but God’s hand. 
The call of India, to-day, for the training of 
her sons in physical science—is a new call. 
I begin to hear in India an American cry that 
India should devote her naturally keen intelli¬ 
gence to make the waters, winds, and lightnings 
her servants, through improved machinery 
and new inventions. Have you any office for 
the deposit of patents in this Presidency? or 
any where in India ? I know of none. But our 
Patent Office, in Washington, is one of the 
grandest buildings in the United States. Why 
not go and see it ? and make a beginning of 
such an one in Poona ? The Religion of labor— 
the Religion of work and its Wisdom, has more 
to do with India’s Progress in divine manhood 
than the soul of praying India has yet conceiv¬ 
ed. I need say no more, your own wit will 
supply illustrations of what is meant, by saying 
that India and America should lose no time 
in getting acquainted: since all religion is life; 
and all life is growth. India thinks human 
life ‘ a drop of dew upon a lotus leaf’; as tran¬ 
sient, as worthless. But God, to-night, says No. 
Life’s least act has eternal consequences. Forget 
it not: Life is Religion ; bound to love and pray ; 
free to know and do :—the seed of life eternal. 


( i8 ) 

JesUS —The mightiest heart that ever beat, stirred 
by the Spirit of God, how it wrought in his bosom ! 
What words of rebuke, of comfort, counsel, admoni¬ 
tion, promise, hope, did he pour out ; words that stir 
the ' soul as summer dews call up the faint and sickly 
grass! What profound instruction in his proverbs and 
discourses ; what wisdom in his homely sayings, so 
rich with Jewish life ; what deep divinity of soul in his 
prayers, his action, sympathy, resignation \—Theodore 
Parker. 

Others may love Christ for mysterious attributes ; 
I love him for the rectitude of his soul and life. I 
love him for that benevolence which went through 
Judea instructing the ignorant, healing the sick, giving 
sight to the blind. I love him for that universal 
charity which comprehended the despised publican, 
the hated Samaritan, the benighted heathen, and sought 
to bring a world to God and to happiness. I love 
him for that gentle, mild, forbearing spirit, which no 
insult, outrage, injury, could overpower, and which 
desired as earnestly'the repentance and happiness of 
its foes as the happiness of its friends. I love him 
for the spirit of magnanimity, constancy and fearless 
rectitude with which, amidst peril and opposition, he 
devoted himself to the work which God gave him to 
do. I love him for the wise and enlightened zeal with 
which he espoused the true, the spiritual interests of 
mankind, and through which he lived and died to re¬ 
deem them from every sin, to frame them after his 
own godlike virtue. I love him, I have said, for his 
moral excellencej I know nothing else to love. I know 
nothing so glorious in the Creator or his creatures. 
This is the greatest gift which God bestows; the great¬ 
est to be derived from his Son.— W. E . Channmg. 





















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